“Inn heilagi Óláfr konungr ok inn háleiti Hallvarðr, frændi hans”: Óláfr helgi and Genealogies of Saints in Norway, Iceland, and Orkney

Authors

  • Peter Sigurdson Lunga Department of Teacher Education Norwegian University of Science and Technology Author

DOI:

https://doi.org/10.33112/gripla.35.7

Abstract

This article examines the function of St Óláfr Haraldsson (d. 1030) in the genealo- gies of saints from the Norse world. Studies of Norwegian kingship have shown how Óláfr retained a pivotal role in legitimising claims to power from the elev- enth to the thirteenth centuries. But Óláfr was also used to legitimise later saints. This study considers two such saints: St Hallvarðr Vébjarnarson (d. c. 1043) from eastern Norway and St. Magnús Erlendsson of Orkney (d. 1116/17). The article illustrates the ways in which genealogies of these later saints interacted with and used the legacy of Óláfr helgi, demonstrating the enduring significance of Óláfr in the genealogical narratives of subsequent saints. Hallvarðr’s genealogies are carefully explored through fragmented textual sources including the Latin Acta Sancti Halvardi and the almost completely lost Old Norse Hallvarðs saga. The sources consistently report of a matrilineal relation- ship between Hallvarðr and Óláfr helgi but are inconsistent about the details. It is contended that the idea of this relationship circulated orally before the genealo- gies were committed to writing. It is, however, good reason to be critical of the proposed kinship. Both Hallvarðr and Óláfr are mentioned in Adam of Bremen’s Gesta Hammaburgensis Ecclesie Pontificum (c. 1075/76) but are not shown to be re- lated. It is likely, therefore, that the claimed relationship emerged only around the 1100s, when King Sigurðr Jórsalafari (r. 1103–30) was involved in the construction of St Hallvarðr’s Church for the bishops of Oslo. The relationship between Óláfr and Hallvarðr could have underpinned this collaboration, consolidating the power and prestige of King Sigurðr in competition with his co-kings Eysteinn and Óláfr. The second part of the article turns to St Magnús Erlendsson. His genealogies from Orkneyinga saga, Magnúss saga skemmri, and Magnúss saga lengri offer new perspectives on the promotion of Magnús’ cult in the centuries after his death. Orkneyinga saga emphasises the Icelanders among Magnús’ matrilineal ancestors whereas his cousin and rival, Hákon, is shown to descend from King Magnús góði (r. 1035–47), notably stopping one generation short of King Óláfr helgi. Magnúss saga skemmri, from the second half of the thirteenth century, is considered to offer little of value outside the narrative of Orkneyinga saga, but it both condenses and expands the genealogy of its source. The text increases the prestige of St Magnús by connecting him by a new branch to the Norwegian royal family although Óláfr helgi is completely omitted from the narrative. This omission highlights the indi- vidual merits of Magnús’ achievements and miracles, possibly reflecting competi- tion between the Óláfr and Magnús in late thirteenth-century Iceland. Finally, the genealogies in Magnúss saga lengri are seen to establish Magnús’ status as a saint within a broader Nordic context. It reintroduces Óláfr helgi to Magnús’ genealogy aligning him genealogically with even more saints from the Norse world. In this text, rivalry and local concerns are thus displaced by a harmonised vision of a pan- Nordic community of related saints from Norway, Iceland, and Orkney.

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Published

2024-12-16

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